The Book of Malachi
Until this day, many Bible historians dispute over the authorship of the Book of Malachi.
Some says that ‘Malachi’ is a title given to a person. While the other says that ‘Malachi’ is
a name. Aramaic Targum and Septuagint suggest something other than just a personal
name. The Aramaic Targum identifies Malachi with Ezra. While Septuagint translation
mentioned Malachi as “messenger”. The debate is still going on. But one thing for sure,
Malachi was indeed “God’s messenger” and the message he brought was from God.
Date & Occasion of Authorship
The book is to be dated about the time of Ezra and Nehemiah. The reference to the
“governor” (Or bupati in ITB; 1:8) suggests that the book is written in the Persian
period. Malachi’s empasis on the law (Mal 4:4) would indicate the time of Ezra’s
ministry in restoring the authority of the law (Taurat) among the Israelites (Ezra
7:14,25,26).
Conditions and problems confronted by Nehemiah are also found in the prophecy of
Malachi. This suggests that the date of authorship is in the same period.
1. Marriage with foreign wives (Mal 2:11-15; Neh 13:23-27)
2. Neglecting tithe (perpuluhan: Mal 3:8-10; Neh 13:10-14)
3. Degenerate priesthood (Mal 1:6-2:9; Neh 13:7,8)
4. Social sins done by Israel (Mal 3:5; Neh 5:1-13)
Theme
Malachi reproves the priests and the people for the evil practices into which they had
fallen, and invites them to repentance and reformation of faith, with promises of the
blessings to be bestowed at the coming of the Messiah. He directs the people of God to
keep in rememberance the law of Moses, while they were in expectation of the Christ.
Style of Authorship
The book of Malachi is very unique in term of the style of the writing. The book heavily
uses “disputational” style. This is seen in the accusation against His people. The
accusation is met by a cynical questioning of the charges. In response to the defiant
response of the people, the prophet elaborates and defines the charges initially made.
Example taken from Mal 1:7-8
Kamu membawa roti cemar ke atas mezbahku… (accusation)
…tetapi berkata “dengan cara bagaimanakah kami mencemarkannya?” (cynical
questioning)
Apabila kamu membawa binatang yang…(elaborating and defining charges)
Outline
I. Israel doubts God’s love for them (1:1-5)
I’ve made this title for this section instead of using the one that is given by
LAI (“Tuhan mengasihi Israel”) because Israelites said “How have you loved
us?”. The question is really absurd because in the beginning of the verse
(1:2), God said “I have loved you”. God has done the act of loving his people.
God didn’t say that He will love Israel or whatsoever. Yet Israel questioned
His love. God has always done something before us. We may love God because
He has loved us first.
II. Degeneration of the priesthood (1:6-2:9)
1
a. Priests’ polluted offerings (1:6-14)
The ‘disputational’ style is seen twice consecutively from verse 6 until
the 8th. We can infer that Israel has despised His name because the
priests have polluted His altar by giving flawed and even physically
defect and sick animal for burnt offerings (1:8,13,14). The law expressly
prohibited such offerings (Lev 22:22; Deut 15:21). But the priests take an
act of compromise (v. 12)
God elaborates this blasphemy by comparing burnt offering with
presenting gift to a governor. Of course the governor will reject the gifts
given by Israel. Even an ordinary human reject such a gift! How could God,
the only perfect being, accept such offerings?
The act of giving blemished animal as burnt offering instead of the
perfect one from his flocks(v. 14) is parallel with what Ananias and
Sapphira have done in Acts 5.
I Corinthians 10:31: So, whether you eat or drink, or whatever you
do, do all to the glory of God.
b. Neglect of God’s Law (2:1-9)
The priests in the time of Malachi has turned aside from His way. They
are not doing what a priest supposed to do (2:6,7). They have caused
many people stumble by their instruction and corrupting the covenant of
Levi (v. 8). The priests shown partiality in their instruction (2:9;
compare with 1:12), thus God will reject them.
III. Israel’s Failure in marriage practices (2:10-16)
a. Marrying idolatrous wives (2:10-12)
This same problem can be seen in Ezra 9:2. It seems that the fruits of
Solomon’s action is not a sufficient witness to stop them from doing so!
b. Divorce of Israelite wives (2:13-16)
In my opinion, it seems that Israel has been faithless with their wife and
divorce them to get married with idolatrous wives. In other words,
selingkuh.
IV. God’s response to sin (2:17-3:5)
a. God’s weariness (2:17)
In Malachi, the offenses revolve around the cynical rejection of God’s
moral government and the attendant insolent spirit that constantly puts
God on trial.
b. Purifying work of the messenger (3:1-5)
God will judge the sinners(v.5) and purify the priests (v.4) so that they
will do everything (in this case, burnt offerings) as they supposed to do
(v.4).
V. God’s Desire to Bless (3:6-12)
a. His Unchanging promise to forgive repentant (3:6,7)
God never changes (Nu 23:19), thus the children of Jacob are not
consumed (v.6) because he is a merciful God (La 3:22) that will accept
2
whoever that return to His presence (v. 7).
b. Israel robs God (3:8-12)
Beside the burnt offerings, Israel has done another mistake. They are
sparing some of their tithe for themselves. That’s why God command
them to bring the full tithe (v.10). Tithe has been codified in the law of
Moses (Lev 27:30; Num 18:26; Deut 14:22-29).
God is not a dictatorial ruler that take everything from his people and
leave nothing behind. God even says “test me” (v.10) to his people
because He will reward everyone who give their offerings to God
sincerely.
Besides that, everything that we have is His. What’s the matter in giving
only a tenth of what should always been His?
VI. Distinction between the Righteous and the Wicked
a. The harsh words and attitudes of the cynical (3:13-15)
Israel has doubt His promise to them and think that serving God is
useless (v. 14) because they see that the wicked is prosperous (v.16;
compare with Job 21:15). They think that there is no difference in the life
of the Righteous and the Wicked.
b. The godly conduct of the faithful (3:16-18)
God will judge the wicked and He will show the distinction between one
who serves God and one who does not (v.18)
c. The day of the Lord (4:1-6)
Two images of fire are used in Malachi to describe the Lord: a refining
fire (3:2) and a destroying fire (4:1).
The sun of righteousness (v.2) is referring to the Messiah. But before His
coming, the Lord will send Elijah (v.5) which is John the Baptist (Lk
1:17). But before His coming, He asks Israel to stay still in His way and
the Law (v.5)
